Love, Yearning and Gradual Progress Within

Posted on Sep 6th, 2008 by

Love, Yearning and Gradual Progress Within

Radhasoami Reality:
http://groups.yahoo.com/group/Radhasoami-Reality
{Radhaswami Dayal ki Daya Radhaswami Sahai:
"Grant Merciful Radhasoami Thy Grace and Protection"}

The mind has forgotten its real Abode ages ago. Having clung to Maya [illusion] and its objects, it act perversely. Unless it is fully purified, the Inner Eye will not be opened. However, elevation of the spirit shall continue in a subtle form. The Path will thus be opened and cleared. When the mind has been completely corrected, and the surat (spirit) has acquired the strength to partake of the bliss of Higher Regions, Radhasoami Dayal [The Merciful Lord of the Soul] will graciously open the Inner Eye to some extent, and vouchsafe sufficient strength. He will augment Prem (love) a great deal. This will accelerate the inner progress of the spirit. Thus the Path will be easily traversed. It is only then the Jiva (soul, spirit) will understand fully the eminence of Sat Purush Radhasoami Dayal, His Shabd and the mode of devotional practices. He will attain Freedom-From-Care, and intense bliss.

Till such a stage is attained, an Abhyasi Satsangi should go on patiently applying himself to his Abhyas (devotional and meditation practices) with love and faith, and watch his gradual progress. The sign of progress consists in his mind acquiring ever-increasing love for and faith in Radhasoami Dayal, His Shabd and the modes of devotion taught by Him. Conversely, his attachment with the world and its pleasures, his kith and kin, is reduced.

All Sants, and Soami Ji Maharaj in particular, have, in their Bani [hymns], laid great stress upon engendering love. The idea is that the task can be accomplished quickly and easily with the help of love. Mere renunciation cannot afford so much advantage, nor can mere comprehension of the Faith confer such a benefit. All activities in the world are going on because of love and desire. If one does not have any feeling of love or he has no interest in a matter, he can do nothing. For the real spiritual welfare of their soul, it therefore behoves all Jivas to develop true love for the true Supreme Being.

-- Huzur Maharaj,

The surat regularly engages in spiritual practices with patience and calm.

Cherishing love and yearning within, she comes to the Guru's Abode.

On hearing Guru's instructions, she feels extremely delighted and daily augments her love for Him.

Understanding the inner secrets from Guru, she applies her Surat to Shabd.

By performing Sumiran [repeating God's Name], she undergoes internal purification. In Dhyan, she has Darshan [Vision] of Guru's form.

Illumination within goes on increasing day by day and Shabd [inner Sound] creates greater and greater tumult.

She regularly makes spiritual endeavours with patience and calm. She awakens love within her with yearning at heart.

She hears the Ringing of the Bell, the blowing of the Conch, the beating of the Drum, the tuneful music of the Violin and the melodious note of the Flute.

Hearing the Sound of the Bin (Harp), she gets intoxicated and reaches the Abode of Sat Purush.

Relying upon the grace and mercy of Radhasoami, she proceeds further and repairs to her True Home.

-- Prem Bani Radhaswami, Volume Two

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Kabir Satsang: Words Can Be Deceiving

Posted on Sep 7th, 2008 by

SantMat_Mystic_(James)

Kabir Satsang: Words Can Be Deceiving

Sant Mat Mysticism Blog at:
http://SantMat.Gaia.Com

Writing in Greek sometime during the Second Century AD probably in Syria, the author of the Gnostic Nag Hammadi book called the Gospel of Philip reflected on the inadequacy of words, how that earthly language rather than being an avenue to mystical Truth, instead can easily end up being for us just another way we are held captive by the powers of illusion:

'The names of worldly things are utterly deceptive, for they turn the heart from what is real to what is unreal. Whoever hears the word "god" thinks not of what is real but rather of what is unreal. So also with the words "father," "son," "holy spirit," "life," "light," "resurrection," "church," and all the rest, people do not think of what is real but of what is unreal, [though] the words refer to what is real. The words that are heard belong to this world. Do not be deceived. If words belonged to the eternal realm, they would never be pronounced in this world, nor would they designate worldly things. They would refer to what is in the eternal realm.' (The Nag Hammadi Scriptures, Marvin Meyer)

Below is a satsang discourse about "Words" from one of my favorite books on the teachings of Guru Kabir, and the Sant Dharamdas line of Masters. This is a book from the same lineage that first used the Anurag Sagar of Kabir and other books of the Kabir Sagar (Ocean of Kabir). I believe it also is the same lineage that Sant Dariya Sahib and Sant Tulsi Sahib ultimately connects to, and therefore modern-day Radhasoami and Sant Mat as well. According to the Bijak, Anurag Sagar and other texts of Kabir Panth, Kabir is not only the Adi Guru or founding Sant Satguru of the Path of Sat Purush in this Kali Yuga of time, but also founded the Path during previous yugas or epochs also.

This book is most definitely on my list of top ten most important wisdom-books for devotees to both own and contemplate. 1008 Kabir Vani is a valuable collection of ethical or ahimsa teachings and admonitions about living a spiritual life in this human form as we cross this ocean of life.

From, 1008 Kabir Vani, a divine collection of incomparable 1008 nectarous Saakhis collected from the Saakhi Compilation of Satya Purush Sadguru Kabir Saheb, Compiled by Lalchand Doohan Jigyasu, Translated bu Kunwar Anil Kumar, Published by Manoj Publications:

The Chapter Titled, "Words"

Introduction

It is words which form part of didactic preachings. Words and deeds have a special relationship with each other. Words have a meaning only when they are practised in one's deeds. No matter how much we talk about the virtues of truth, love, non-violence and conscience, but these will bear no meaning unless we practise them in our lives. Anything said bearing true knowledge becomes a thing without substance, if not brought into practice. There are many in this world who would be talking big, but there are very few who practise what they say. Such persons tend to be rather didactic by way of singing in praise of God, preachings and spiritual speeches, but they and their audience never practise as preached. There is no improvement in their lives. Why? Because, so long as the words and deeds of the speaker do not harmonize with each other, the preachings will leave no lasting impact on the audience.

If our own minds are restless and we preach to others to be quiet, if we ourselves speak lies and preach others to cling to truth, if we cause pain to others stealthily and preach non-violence during our speech, it sure will yield no benefits. It will be entirely meaningless. And so, we have to remove the gap between words and deeds; and then only there will be an overall improvement in the life, of everyone. Even if there are no 'words', it wouldn't matter, but performance of sacred deeds in one's life is very important. In this context Kabir Saheb has instructed to practise true knowledge and devotion above articulation of words.

Kabir Saakhis:

What is the use of talking wise unless one brings it into practice? Like, a palace made of papers falls within the twinkling of an eye, in the same manner, a person without character, also meets his downfall within no time.

If what one says is not observed in one's own life, it becomes meaningless. And thus, so many foolish speakers and hearers, led by such ostentatious behaviour, met their doom.

One should be alert with such impostors whose speech is as sweet as sugar but what they do is as harmful as poison. If one observes what he says, his poison-like deed, too, will be converted into nectar (and such low kind of person, too, becomes praiseworthy).

Get rid of the ego of delivering speeches only and concentrate on your deeds (duties). A thirsty person's thirst cannot be quenched unless he is given water to drink, i.e. deed is more important than mere speech.

One led by his ego, feels proud of his speech and says that he allows sweet and beautiful words to come out of his mouth. But such ignorant people do not understand the aspect of devotion (they only make others happy by their speeches).

Speech, in this world, is considered something very ordinary and deed something great and beneficial. Kabir Saheb says: 'Deed is great and is something which helps one cross the ocean-like world'.

There are many brave persons who only talk big and keep moving about without bringing down their own speeches into their own lives; this can be likened to moving about with blunt arrows (delivering speeches only). But those, who have been hit by the arrow of devotion, are restless, physically and mentally (i.e. they, instead of delivering speeches, bring down true knowledge for observance in their lives).

Talking big without observing it in one's own life is like beating husk without rice. This can be likened to shooting false bullet from a gun which produces only sound and does not kill anyone (and so, do what you say).

Preach to others only when you are in a position to do what you say. It is only then that your audience will listen to your knowledgeable speech and get impressed. It is useless talking big unnecessarily. It is the same as beating husk without rice and getting nothing (time and labour both are wasted).

One began rhyming and saying Saakhis but his endeavours in this regard remained dry. He does not drink the clean and pure water already drawn from the well; he wants to draw the water himself and drink, i.e. he does not want to observe the sacred knowledge imparted by Saints; he wishes to follow his own wisdom.

(Pretending oneself to be a poet for honour and status) one composed Saakhis by changing a few words of others' compositions. Kabir Saheb says-'How would one survive by licking someone else's leftovers?' i.e. one shall not be able to survive for long by plagiarizing others' compositions and having no knowledge of his own. It is proper only when one makes a composition with one's own experiences.

The minds of such people remain restless who are themselves characterless and preach others by reading treatises and other religious books. Kabir Saheb says that such people remain worried about assuaging their hunger.

One himself does not get water to drink and gives milk to others (one who himself is leading a life of scarcity, how will he provide happiness to others). He himself does not have his mind in his control and tries to bring endurance in others by delivering speeches of wisdom

The wisdom of those who, without bringing in practice in their own lives, talk big in a cunning manner, may burn into ashes. Even one's knowledge-ability is wasted if it is devoid of devotion (for the stability of true knowledge it is necessary to have devotion and spiritual endeavour). ////////

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Tagged with: kabir, satsang, ethics, ahimsa, nag hammadi, gnostic, words, truth, honesty

Introductory Meditation Instructions

Posted on Sep 8th, 2008 by

SantMat_Mystic_(James)

Introductory Meditation Instructions

Sant Mat Mysticism Blog at:
http://SantMat.Gaia.Com

The attainment of ultimate spiritual Peace and supreme Joy within oneself is the ultimate goal of the Masters as described by Maharishi Mehi and other great sages. Although this path is not content with meager goals, it is extremely easy to understand and practice. Progress is certain, although, for most, eager and persistent effort is required.

(Photo Above: Yogani MataJi in Meditation)

The Living Master of Divine Light and Sound says to his or her students: "I will give you what no eye has seen, what no ear has heard, what no hand has felt, and what has never occurred to the human mind. "

Instructions

These are the introductory meditation instructions taught by Master Kirpal Singh, for new people not yet formally initiated into the Mysteries of the Kingdom within (Surat Shabda Yoga meditation).

This is a great beginning, a good preparation and transition to Shabda Meditation. I am giving out this to all who come in contact with me, recommending it as a great way to begin meditating right now. NOTE: Meditation practice accompanies a life of Ahimsa: non-violence in thought, word, and deed. Be peaceful on the outside as well as within. "When you learn the methods for inner meditation, you should practice diligently. Moral rectitude is also very essential in this pursuit. " (Sant Sevi Ji Paramahans Maharaj)

"There is Light within a person of Light, and it illuminates the entire cosmos. " (Yeshua, Gospel of Saint Thomas)

"Meditation is the process of withdrawing the attention from the world outside, and focusing it at the seat of the soul in the body, behind and between the eyebrows. This point is known as the inner eye, third eye, the single eye, shiv netra, tisra til, or the divya chakshu. In order to withdraw our attention and focus it on this point, mind must be controlled and stilled.

"Sit in one pose, and move not your head, limbs or eyes. Sit straight but relaxed with no tension in the body below. Sit still, please. To be still does not mean moving."

His arms sweep inward, hands contracting to the point between his eyes. [Kirpal Singh]

"Close your eyes as in sleep, and look sweetly, lovingly, intently into the middle of the darkness lying in front of you. You will see a dark veil. That which sees the dark veil within, without the help of your physical eyes, is the inner eye. Do not put any strain on your physical eyes, nor turn them upwards, for that will result in headache or heat. Pay no attention to the breathing process... let it go on naturally.

"There are two currents working in the body; one of motor-currents or prana or the vital-airs, and the other of surat, or attention, which gives us the sense of feeling. The Saints do not touch the prana currents which govern breathing, circulation of blood, growing of hair and nails. The pranic system of breath-control is the way of yogis and not that of the Saints. The Saints' way is to concentrate surat or attention at the single or third eye while mentally repeating the mantra of five charged names which act as an "open sesame" to the higher planes.

["Those who are initiated, repeat the five charged words, one by one, very slowly, mentally, internally, at intervals, so that your inner eye is not disturbed. Those who have not been initiated, just sit in sweet remembrance of God... repeating with the tongue of thought any name of God or Saint which you hold dear. "

(For example: Ram, HU {pronounced "HOOOOO"}, AUM {pronounced "OOOMMM"}, Allah, Yeshua, Radhaswami {RAAA-DHAAAA-SWAAAA-MMMMMEEEEEEEEE}, or some other sacred name)

"As you look within, you will see a sky, or blue sky: If you look minutely into it, you will find it studded with stars, or you may see pinpoints of Light. If so, try to locate the big star out of them, and fix your whole attention on that. Then you may see the inner sun or moon. If so, focus all your attention into the middle; it will break into pieces, and you will cross it. Beyond you will see the radiant form of the Master or his Master... "

He continues with the esoteric instructions, until everyone is absorbed.

"...Become the eye itself. Go on looking constantly without a break.....Any effort on your part stands in the way; let yours be an effortless effort, and you will find that your soul will be withdrawn from the body....."

Remember, this is the Introductory Meditation, not the full practice learned at the time of Initiation. This is only the beginning.

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Hear My Latest Radio Program: Jainism, Part One

Posted on Sep 10th, 2008 by

SantMat_Mystic_(James)

Hear My Latest Radio Program: Jainism, Part One

At my radio archive page, scroll down and click on "Jainism Part 1" to hear the latest edition of Spiritual Awakening Radio:

http://www.healthylife.net/RadioShow/archiveSPA.htm

Part Two on Jainism will be made available online this Friday.

All for the love of wisdom radio,

James
Producer and Host,
http://www.SpiritualAwakeningRadio.com

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Tagged with: james bean, spiritual awakening radio, jainism, mahavira, jain, sutras, india

9/12/08---Exploring the World Religions: Jainism Part 2

Posted on Sep 13th, 2008 by

SantMat_Mystic_(James)

9/12/08---Exploring the World Religions: Jainism Part 2

Part Two in my series on Jainism is now available online.

Direct link to the file (activates Windows Media Player):
http://www.ecstreams.com/HealthyLife/wma/spa0912_wma.asx

Or go to my Spiritual Awakening Radio archive page at HealthyLifeNet, scroll down and click:

http://www.healthylife.net/RadioShow/archiveSPA.htm

Also see the article on Jainism below.

Love and Light,

James
http://www.SpiritualAwakeningRadio.com

There is no Dharma like kindness,
no charity better than feeding the hungry,
no fame better than to be known as truthful,
and no ornament better than good character..

-- Lord Mahavira

Jainism and Sant Mat, Part One

Lord Mahavira Taught Inner Sound Meditation

Jainist Mysticism from a Sant Mat Perspective, Ethics and Meditation Practice

Sant Mat Fellowship:
http://groups.yahoo.com/group/SantMatFellowship
{"Repeat the Name of your Beloved, day and night, again and again. With care in thought, word and deed, you will cross to the other shore.." -- Dadu}

Note: Since Lord Mahavira was the 24th Tirthankara in a long lineage of Tirthankaras and was born 599 BC, this makes Jainism an extremely ancient world religion..

The following is from, The Harmony of All Religions, Chapter Two (Jainism), By Swami Sant Sevi Ji Paramahans..

The word "jain" is derived from the root word jina meaning "conqueror." A Jina is one who has conquered the desires of the senses and overcome ignorance, thus attaining Samyak Jnana, Right (Absolute) Knowledge. The followers of this dharma (spiritual path) are known as Jains. The original impetus for this tradition came as a reaction to the violence in the form of animal sacrifices condoned in the Vedas. A seed of resistance began to germinate and from this seed Jain dharma developed..

Although specific details of the origin of Jainism are not known, but ancient tablets discovered at archaeological sites in Udayagiri and Junaghara in India indicate that Jainism preceded Buddhism..

The honorable teachers of Jain dharma are known as Tirthankaras. They are considered to be free from of all impurities, liberated, and granters of freedom (absolute freedom). The meaning of tirtha is "to ferry one across the ocean of the world." The one who has crossed this worldly ocean is known as a tirthankara. "Tirthakaroti iti tirthankara" means "one who has crossed over and helps others cross the world-ocean.."1

According to Jain Dharma, there have been twenty-four Tirthankaras--enlightened spiritual teachers-who have shown the way to Liberation. Rishabhadeva was the first Tirthankara of Jain dharma. After Rishabhadeva there were twenty three more Tirthankaras. Lord Mahavira was the last in the line.The names of the twenty four Tirthankaras of Jainism are as follows:

1) Rishabhadeva 2) Ajita 3) Sambhava 4) Abhinandana 5) Sumati 6) Padamprbhu 7) Suparshva 8) Chandraprabha 9) Pushpadanta 10) Sheetla 11) Shreyansa 12) Vasupujya 13) Vibhata 14) Ananta 15) Dharma 16) Shanti 17) Kunthu 18) Ara 19) Mallinatha 20) Muni Suvrata 21) Nami 22) Nemi 23) Parshvanatha 24) Vardhamana Mahavira........

Mahavira was born about 2,500 years ago (ca 599 B.C.E.) in Vaishali Republic (Bihar), in an aristocratic Kshatriya2 clan. His father's name was Siddhartha........

Lord Mahavira: His Teachings

Lord Mahavira began his journey to spread the essential teachings of Jain tradition. He rejected the superiority of the higher castes which were only based on birth. Therefore, he completely disregarded the caste system. He considered the thoughts and actions of a man to be the true measure of the excellence not the high caste or class. He revolted against the established religious observances and rituals, and sought to restrain religious inexorability and squandering of monetary resources..

Lord Mahavira never tried to coerce others to follow Jain doctrines and practices. His attitude was progressive and novel..

He says:

"Whatever I say, you must test this with your own reasoning and verify it through your own experience..

"Do not accept what I say blindly by faith alone until it passes the litmus test of intellection. Otherwise, it will never be yours. If you accept what I teach on the basis of the sacred texts, or from my convincing reasoning, or even because of my radiant personality, but not by testing with your own reasoning, then in the end this will create only darkness (ignorance) in you and not light.."

Mahavira's teaching about the Law of Karma was similar to the other saints of Indian traditions. He taught that each person's own karmas or past deeds are the cause of each individual soul's present condition. Life and death, joy and sorrow, are all caused by one's past deeds [actions] or karmas. He said that it is foolish to consider other persons as the cause of our joy, sorrow, life and death. When it is understood that living beings suffer due to the consequences of their own past errors, then it will be understood that it is only through counteracting one's own errors and recognizing one's own mistakes that a person can become happy..

The central point of Mahavira's teaching is about the liberation of the soul (atman). Primarily, Jainism is the path of freedom. Lord Mahavira elaborated anuvrata (a moral code of conduct) and emphasized the absolute importance of the development of human character:

".....You are God! (lshwara): recognize yourself. Develop the inner divine qualities and become God. If the soul labors in the right direction, then that soul can become God (parma atman).."

Lord Mahavira's Teachings on Atman and Meditation

Here are some references to atman and meditation as taught by Mahavira:

"Atman is Brahma (the Ultimate Reality). Brahmacharya (living in Brahma; restraint of the senses)7 is the state of being established in one's soul. The practitioner who is freed from the body and established in the soul is the true brahmacharya. The practitioner who lives abandoning (detaching from) his/body (desires of flesh) is a true brahamchara. The practitioner who lives abandoning (detaching from) his body (desires of flesh) is a true brahamchari..

"Through meditation of the soul Param Samadhi (highest state of concentration; state of liberation) is attained..

Absorbed in meditation the mendicant leaves behind all impurities. Therefore, meditation is the cure for all the impurities and inflictions of the soul..

"If your vision itself becomes the source of removing darkness [by the practice of meditation the divine Light dawns and the practitioner's divine vision opens up], then why would a man need an outside source of light? If the soul itself is an abode of infinite joy why then would the sensual pleasures have any value for that practitioner?"

In the above quote Lord Mahavira describes the divine vision which removes one's darkness. His words find support in an ancient anecdote about Mragavati, a devout woman and devoted wife, who was able to see clearly in the darkness..

The bright bindu point [infinitesimal point] emerges when the practitioner becomes established in the discipline of focusing on one point with the beams of both eyes. When the inner Light is attained, a practitioner is established in the divine Light, which is not conditioned by any outward source of light. This technique is known by different names in texts of the various saints and traditions. 8 In this practice of Light the practitioner sitting in meditation is able to observe the scenes from anywhere (clairvoyance ).9 The outward darkness does not hinder the power and ability of seeing. Therefore, Mahavira has asked why the practitioner would need outward light once his vision has itself become the source (instrument) of removing darkness..

Once established in light, the practitioner hears various types of sweet inner melodious Sounds. The saints have named this sound the Anahad (Unstruck, self producing divine Sound). Through the technique of Shabad Yoga (Yoga of Divine Sound) the practitioner goes beyond these sounds and enters the eternal Sound-Pranava dhvani OM (the cosmic sound of OM),. Through this the practitioner reaches God (paramatma-the Supreme Spirit) and reaches the point where the distinction between the devotee (practitioner) and God (object of worship) disappears. The soul which is united with the Supreme Soul, becomes the Supreme Soul. This is known as liberation or nirvana..

A discussion on the Shabad Yoga is found in the text, Jnanarnva composed by Shrishubhachandracharya:

"This focus (intense concentration) moves from one sound to another, and from one yoga to another. Therefore, it is known as that which is endowed with focus and logic.."

Lord Mahavira speaks of the experience of the Bindu-point-in meditation as the experience of sva (inner self) by Lord Mahavira. Dr. Hukumchand Bharill in his book, Tirthankara Mahavira and his Sarvodaya Tirthal, 10 has beautifully depicted the inner depth of meditation practice of Lord Mahavira. From these illustrations it is evident that Mahavira practiced inner Sound Yoga or (Shabad Yoga) 11..

In the Jain texts we find various references:

"In the deep state of meditation) Lord Mahavira experienced the divine Sounds. The Sound of Om was ceaselessly emanating, and the inner form of atman manifested in its utmost grandeur, and the nectar was pouring.."

Mahavira knew that in a life, without morality and observance of discipline, it is impossible to attain liberation and the well-being of the self..

Mahavira said:

"Restraint (Sheela, life of moral rectitude) is the ladder to liberation.."

He stressed purity of life and practice of moral behavior. He emphasized the five principles: non-violence, truth, non-stealing, brahmacharya (restraint in sexual misconduct), and non-possession (lack of greed; being satisfied with one's possessions). In order to apply these principles in daily life, he taught the monks and nuns mahavrata (great vows), laymen and laywomen and anuvrata (lesser vows).....

Until the last moments of his life Mahavira inspired many to seek world peace through the establishment in inner peace, and he encouraged people to realize their divine nature. For 30 years he traveled throughout India to spread his message. At the age of 72, on the day of Diwali (the Festival of Lights) in the town of Pawa Puri, Mahavira ended his worldly journey while in the state of deep meditation and attained nirvana. His close disciple was Indrabhutti Gautama..

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The Pursuit of Truth

Posted on Sep 17th, 2008 by

SantMat_Mystic_(James)

The Pursuit of Truth

If there is no truth in you, you may speak a thousand times, even show a thousand tricks, pretend in a thousand ways; still the light of truth will not effulge in your mind, character and words. If there is no sun, a million lamps can't take away all the darkness.

-- Sree Sree Thakur Anukulchandra, from, Satyanusaran (The Pursuit of Truth)

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The less organization, the better.

Posted on Sep 17th, 2008 by

SantMat_Mystic_(James)

The less organization, the better.

"Satsang" has more than one meaning: First, it means the meeting of the Master and a disciple. Second, it means the meeting of all Satsangis who may attend, whether the Guru is present in body or not. There is no formality about it, none at all. It is a simple meeting of all disciples who can attend. We avoid formality and anything that may have the appearance of a rigid organization. The less organization, the better. And there must be no idea of leadership. The only leader in Sant Mat is the Guru. Just the Master and His disciples meeting together is the only organization we have.

-- Huzur Baba Sawan Singh

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Love, Yearning and Gradual Progress Within

Kabir Satsang: Words Can Be Deceiving

Introductory Meditation Instructions

Hear My Latest Radio Program: Jainism, Part One

9/12/08---Exploring the World Religions: Jainism Part 2

The Pursuit of Truth

The less organization, the better.